How to Find the Manas

When we are in the mode of "I... I... I," when the mind thinks "I... I... I," it is right here that we should look for the so-called "I" of the manas. The "I" here includes the "I" of both the mind consciousness and the manas. If we separate their respective natures, we can find the "I" of the manas. What is hidden rather deeply here, yet is very stubborn, capable of making decisions, and not very receptive to advice—that is the "I" of the manas. This is seeking the manas at the place where it functions, thereby realizing the manas. When you think "I... I... I," you can reflect right at that point, but this is quite difficult.

Reflect here on which is the "I" of the manas. When you say "I," the "I" here includes the "I" as perceived by the sixth consciousness (the mind consciousness), as well as the "I" as perceived by the manas. Only after separating these two can you realize this "I" of the manas, but this is somewhat difficult. It is better to search for that which is constantly in charge—the one who is the master. "I want to do this, I want to do that"—at that moment, the mind that takes charge and makes the decision is the manas. If you search in this way, it is comparatively faster and easier.

Another optimal time to realize the manas is when a sudden, unexpected event occurs. Observe your own reaction. When a sudden event happens, you react immediately, without, the more clearly this is the manas. Because the mind consciousness simply has no time to react, no time to think; it is entirely the manas that makes the decision and the choice, based on His own habitual tendencies and inertia accumulated over beginningless kalpas. He then immediately causes the six consciousnesses to produce bodily, verbal, and mental actions—all extremely fast.

For example, when something suddenly flies toward you from outside and is about to hit you, you are quick-witted and dodge away in an instant, with no time for thinking. The mind that decides to dodge is the manas. Since beginningless kalpas, He has clung to the body as self, and He has constantly been mindful of the physical body as self, as well as the condition of the body and everything related to it—He knows all of these. When an unexpected event occurs, it is He who makes the body dodge immediately, so as not to suffer any harm or danger whatsoever. The one who decides to hastily dodge away is the manas.

Or, when you are boiling water at home and the water boils over, suddenly a bit of the boiling water scalds your body or hand, and you immediately fling your hand away—the mind that makes this decision is the manas. Because the mind consciousness has no time to react: when this sudden hot contact-dust touches the body, the mind consciousness has no time to feel it. You may sense that it is hot, but there is no time to think about what is happening. The manas has already decided to dodge immediately and fling the hand away, or has decided how to handle the situation, causing the body to react and respond rapidly—this is the manas's decision. Only after flinging your hand away do you have feelings, and only then does the mind feel a bit of lingering fear, a bit of pain and distress. The reaction at that point is the reaction of the mind consciousness.

Separate the two natures of the manas and the mind consciousness. Once they are separated, the manas becomes easy to find. As for the eight consciousnesses, separate each one, break them down into individual consciousnesses, and observe the operation of each consciousness; then you will know the functional nature of each consciousness. Separate the seven consciousnesses, and once you have found them all, the one that remains is the eighth consciousness. Contemplative practice (vipaśyanā-caryā) on the eight consciousnesses in this way will lead to realization quickly and very directly. The same applies to observing and contemplating the illusory nature of the five aggregates (pañca-skandha): separate the activities of the five aggregates and contemplate them one aggregate at a time. Then you will understand the functional nature of each aggregate, be able to observe the arising-ceasing and mutable character of a particular aggregate, and know that it is impermanent, illusory, and not-self.